Job 5:17-18

5:17 “Therefore, ¹  blessed ²  is the man whom God corrects, ³ 

so do not despise the discipline ⁴  of the Almighty. ⁵ 

5:18 For ⁶  he ⁷  wounds, ⁸  but he also bandages;

he strikes, but his hands also heal.

Job 34:31

Job Is Foolish to Rebel

34:31 “Has anyone said to God,

‘I have endured chastisement, ⁹ 

but I will not act wrongly any more.

Psalms 94:12

94:12 How blessed is the one ¹⁰  whom you instruct, O Lord,

the one whom you teach from your law,

Psalms 118:18

118:18 The Lord severely ¹¹  punished me,

but he did not hand me over to death.

Psalms 119:75

119:75 I know, Lord, that your regulations ¹²  are just.

You disciplined me because of your faithful devotion to me. ¹³ 

Jeremiah 31:18

31:18 I have indeed ¹⁴  heard the people of Israel ¹⁵  say mournfully,

‘We were like a calf untrained to the yoke. ¹⁶ 

You disciplined us and we learned from it. ¹⁷ 

Let us come back to you and we will do so, ¹⁸ 

for you are the Lord our God.

Jeremiah 31:1

31:1 At that time I will be the God of all the clans of Israel ¹⁹ 

and they will be my people.

I, the Lord, affirm it!” ²⁰ 

Colossians 1:1

Salutation

1:1 From Paul, ²¹  an apostle of Christ Jesus by the will of God, and Timothy our brother,

James 1:12

1:12 Happy is the one ²²  who endures testing, because when he has proven to be genuine, he will receive the crown of life that God ²³  promised to those who love him.

Revelation 3:19

3:19 All those ²⁴  I love, I rebuke and discipline. So be earnest and repent!

[5:17]  ¹ tn The particle “therefore” links this section to the preceding; it points this out as the logical consequence of the previous discussion, and more generally, as the essence of Job’s suffering.

[5:17]  ² tn The word אַשְׁרֵי (’ashre, “blessed”) is often rendered “happy.” But “happy” relates to what happens. “Blessed” is a reference to the heavenly bliss of the one who is right with God.

[5:17]  ³ tn The construction is an implied relative clause. The literal rendering would simply be “the man God corrects him.” The suffix on the verb is a resumptive pronoun, completing the use of the relative clause. The verb יָכַח (yakhakh) is a legal term; it always has some sense of a charge, dispute, or conflict. Its usages show that it may describe a strife breaking out, a charge or quarrel in progress, or the settling of a dispute (Isa 1:18). The derived noun can mean “reproach; recrimination; charge” (13:6; 23:4). Here the emphasis is on the consequence of the charge brought, namely, the correction.

[5:17]  ⁴ tn The noun מוּסַר (musar) is parallel to the idea of the first colon. It means “discipline, correction” (from יָסַר, yasar). Prov 3:11 says almost the same thing as this line.

[5:17]  ⁵ sn The name Shaddai occurs 31 times in the book. This is its first occurrence. It is often rendered “Almighty” because of the LXX and some of the early fathers. The etymology and meaning of the word otherwise remains uncertain, in spite of attempts to connect it to “mountains” or “breasts.”

[5:18]  ⁶ sn Verses 18-23 give the reasons why someone should accept the chastening of God – the hand that wounds is the same hand that heals. But, of course, the lines do not apply to Job because his suffering is not due to divine chastening.

[5:18]  ⁷ tn The addition of the independent pronoun here makes the subject emphatic, as if to say, “For it is he who makes….”

[5:18]  ⁸ tn The imperfect verbs in this verse describe the characteristic activities of God; the classification as habitual imperfect fits the idea and is to be rendered with the English present tense.

[34:31]  ⁹ tn The Hebrew text has only “I lift up” or “I bear” (= I endure). The reading “I have been led astray” is obtained by changing the vowels to read a passive. If the MT is retained, an object has to be supplied, such as “chastisement” (so RSV, NASB) or “punishment” (NRSV). If not, then a different reading would be followed (e.g., “I was misguided” [NAB]; “I am guilty” [NIV]).

[94:12]  ¹⁰ tn Heb “[Oh] the happiness [of] the man.” Hebrew wisdom literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, we translate the gender and age specific “man” with the more neutral “one.” The generic masculine pronoun is used in v. 2.

[118:18]  ¹¹ tn The infinitive absolute emphasizes the following verbal idea.

[119:75]  ¹² tn In this context (note the second line) the Hebrew term מִשְׁפָּטִים (mishpatim), which so often refers to the regulations of God’s law elsewhere in this psalm, may refer instead to his decisions or disciplinary judgment.

[119:75]  ¹³ tn Heb “and [in] faithfulness you afflicted me.”

[31:18]  ¹⁴ tn The use of “indeed” is intended to reflect the infinitive absolute which precedes the verb for emphasis (see IBHS 585-86 §35.3.1f).

[31:18]  ¹⁵ tn Heb “Ephraim.” See the study note on 31:9. The more familiar term is used, the term “people” added to it, and plural pronouns used throughout the verse to aid in understanding.

[31:18]  ¹⁶ tn Heb “like an untrained calf.” The metaphor is that of a calf who has never been broken to bear the yoke (cf. Hos 4:16; 10:11).

[31:18]  ¹⁷ tn The verb here is from the same root as the preceding and is probably an example of the “tolerative Niphal,” i.e., “I let myself be disciplined/I responded to it.” See IBHS 389-90 §23.4g and note the translation of some of the examples there, especially Isa 19:22; 65:1.

[31:18]  ¹⁸ tn Heb “Bring me back in order that I may come back.” For the use of the plural pronouns see the marginal note at the beginning of the verse. The verb “bring back” and “come back” are from the same root in two different verbal stems and in the context express the idea of spiritual repentance and restoration of relationship not physical return to the land. (See BDB 999 s.v. שׁוּב Hiph.2.a for the first verb and 997 s.v. Qal.6.c for the second.) For the use of the cohortative to express purpose after the imperative see GKC 320 §108.d or IBHS 575 §34.5.2b.

[31:1]  ¹⁹ sn This verse repeats v. 22 but with specific reference to all the clans of Israel, i.e., to all Israel and Judah. It functions here as a transition to the next section which will deal with the restoration of Israel (31:3-20) and Judah (31:21-25) and their reunification in the land (31:27-29) under a new covenant relation with God (31:31-37). See also the study note on 30:3 for further reference to this reunification in Jeremiah and the other prophets.

[31:1]  ²⁰ tn Heb “Oracle of the Lord.”

[1:1]  ²¹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:12]  ²² tn The word for “man” or “individual” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”

[1:12]  ²³ tc Most mss ([C] P 0246 Ï) read ὁ κύριος (Jo kurio", “the Lord”) here, while others have ὁ θεός (Jo qeo", “God”; 4 33^vid 323 945 1739 al). However, several important and early witnesses (̲³ א A B Ψ 81 co) have no explicit subject. In light of the scribal tendency toward clarification, and the fact that both κύριος and θεός are well represented, there can be no doubt that the original text had no explicit subject. The referent (God) has been specified in the translation for clarity, not because of textual basis.

[3:19]  ²⁴ tn The Greek pronoun ὅσος (Josos) means “as many as” and can be translated “All those” or “Everyone.”